KHASI MYTHS: AN INTERPRETATIVE STUDY

(Abstract)

SCHOLAR: BARRYLIA MESHA WOLFLANG

SUPERVISOR: PROF. B. L. SWEK

Khasi Culture and Folkloristics offer wide scope for research. These areas deal

with rich cultural heritage of the Khasis. After preliminary study of these two areas, I

decided to take up an indepth study on Khasi Myth and the topic of my thesis is

entitled: - Khasi Myths: An hiterpretative Study.

Organisation:- The Thesis has been organised into five chapters as follows:-

CHAPTER - 1 : MYTH - AN INTRODUCTION

This chapter is introductory in nature, where the meaning and types of myths

is defined. From the various references it was observed that the term, "myth" is

derived from the Greek word, "mythos". which means, "word, speech, story". It is

usually regarded to be an unrehable definition, which leads one to the perception that

myth is a fictitious narrative and something related to the extra-ordinary world. Later

on, myths were regarded sacred oral narratives explaining how the earth and man

came to be in the present form. Folklorists like Leadi (1972) states ihat myths try to

explain matters in 'the science of a pre-scientific age'. For example, myths try to

explain the creation of man, animals, landmarks and try to explain why certain

animals has its characteristics, why or how certain natural phenomena came to be,

how and why rituals and ceremonies began and why they continue. It appears

therefore, that "myth" goes far beyond the word, "fictitious".

It is also found that, "myths" are narratives which attempts to generalise and

explain different phenomena of nature and society. Besides, they give accounts of

gods, demons, rites, superstitions and beliefs of the people. Edmonson (1971)

observes that myths resemble etiological tales because 'they attest to the wide ranging

curiosity of even primitive men and satisfy it with explanations of the origin of the

universe. ... animals, wild and cultivated plants, people .... their inventions and their

customs". Generally, the typical etiological taie answers the questions 'why' and the

typical myth answers the questions, 'whence' and this indicates the basis of something

on the validity of a custom. But what makes an etiological tale different from myth is

the fact that the former has an entertaining quality while the latter is considered to be

a living reality and deals with the beliefs, cultural traits and rituals of the people

Myths have many forms and themes. Some of the most important themes

include creation of the world, birth of gods and divine beings, death and the after life,

rebirth of the world . For example, there are the Creation Myth which is also known

as 'cosmogonic myth', which explains the origin of the world, the creation of man and

the birth of gods and goddesses. They also describe the modes of creation such as

creation from a cosmic egg, as found in the Pacific parts of Europe and Southern

Asia. Creation from a metamorphosis of embryonic forms within the earth or water,

creation due to the activity of divine beings such as earth - divers who dive the

primordial waters which is found in North - American Indian myth as well as the

Finno - Ugric tribes in northern Eurasia or due to the sexual union of world parents as

found in the Egyptian mj^hs.

There are also the Explanatory Myth which, explain natural processes or

events. For example, such myths tell how the leopard got its spots, how the dog got its

fiir, how rivers, lakes and oCeans are formed and so on. Handoo (1985) also observe

that aetiological myths and religious myths are very common in India.

Besides the above, there are also myths of time and eternity, myths of culture

heroes, celestial gods, kings and ascetics, myths of providence and destiny

In this thesis, the Khasi myths that will be deaU upon have been delimited to

only the creation and religious myths of the Khasis such as the myth of a

Sohpetbneng, the myth of u Dieng'iei, ka Krem Lamet Latang and the Dainthlen

and attempts will be made to examine the deep thought embedded in them.

CHAPTER - n: KA DORBAR BLEI AND KHASI MYTH

The word Dorbar literally means "conference, council, congress, legislative

council". The term Ka Dorbar Blei literally means "Divine Council". It is the council

in which ka Hukum or the Divine Decree allots certain powers to man as weJJ as to

the other creatures in the world. Traditionally, the Khasis believe that after the

creation of the world, four Dorbar Blei was held which are closely associated with

the Khasi myths It is believed to be a council where God convenes and listens to the

plea of u laiphew jingthaw and gives His decisions The concept of Dorbar Blei

have not been discussed at length by Khasi authors except D T Laloo (1978) and

R S Lyngdoh (1992) who have tned to provide a detailed account of ka Dorbar

Blei.

The first council is the council of Ki Khadhynriew Trep or Sixteen huts who

are believed to be the fore - fathers of the Khasis This Dorbar is held in God's

prompt response to the request of ka Mei Ramew for wise, honest and capable rulers

to rule the world It is here that the myth of u Sohpetbneng comes in where u

HynAiew Trep or Seven Huts were empowered to govern over the other creatures

This is similar to the Chnstian concept that man is to rule over the universe, to be

fruitful and multiply and to have domimon over every hvmg things that hve on earth

Eventually peace and harmony prevailed and so the Khasis term this penod as Ka

Aiom Ksiar (The Golden Era) or Sotti Juk (The Age of Innocence)

As the entire umverse flounshed, the Divme Decree convaied the second

Dorbar Blei, so as to bestow certam powers to u Hyniliew-Trep and to the other

creatures The animals were bestowed with more strength while u Hynniew - Trep

were provided with language and mtellect The peaceful co-existence between God

and man, man and animals did not last long because imquity sprouted out in the form

of u Diengiei thereby, leadmg the world into darkness Meanwhile, a thanksgiving

dance of all the creatures was held and it is said that the sun and the moon being sister

and brother were dended for dancing together The sun, being ashamed of the

arrogant attitude fled away to a cave, knovm as Krem Lamet Latang Attempts were

made to bnng back light, and so a third Dorbar Blei was held where a mediator was

chosen to bnng back the Sun Tradition says that after many attempts, a cock was

chosen by u Hynfliew - Trep to bnng back the hght His attempts succeeded and so

the cock occupies an important position m the Khasi religion in which man reads the

signs and symbols on the cock's entrails m order to know God's will

The fourth Dorbar Blei is ka Dorbar Laiphew Mrad (the council of all

animals) in which the vanous creatures were given their names, empowered, provided

with rulers and where their shares were distributed Traditon says that a market place

known as Ka lew Luri Lura was cilso selected for the vanous creatures Later on,

chaos ruled over man's heart especially after the dog was lii-treated by other ammals

for selling ka tungrymbai The dog's revenge on the vanous creatures became a base

of ka ksaw ka kpong (hterally meaning 'to accompbsh something good and to pray

for good fortune and prospenty') Since thai, ka ksaw ka kpong becomes one of the

religious ceremonies all over the Khasi and Jaifltia Hills to remind of the vengeance of

the dog It is performed m order to cast off the oppression of the demon and to bnng

about a lasting governance This ceremony also reminds that tyranny and oppression

cannot stand on the way to or have a place before virtue and truth and any village,

clan, raid (admimstrative unit) and hima (state) can observe ka ksaw ka kpong

CHAPTER- ffl: THE GOLDEN AGE

This chapter deals with the myth of u Sohpetbneng and the thought that lies

embedded m it This myth explains the goiesis of tfie Khasi race Just as the Hebrews

bebeve that life began at the garden of Eden, so also the Khasis regard u

Sohpetbnmg as the sacred place where hfe begaa Accordmg to the Khasi concept of

creation, Ka Jingkieng Ksiar (The Goldsi Ladder) at Sohpetbneng Peak was the

ladder of hfe throu^ which the progemtors of the Khasis could ascend and descend

daily This ladder forms a connectng link between man and God As the term,

"Sohpetbneng" itself means, "the navel of heaven", it implies that this forms the

centre through which the progemtors of the Khasis known as u Hynniewtrep began

their journey mto this world

Interpretations of B L Swer (1995), M G Lyngdoh (1982), H O Mawne

(1991) show that u Sohpetbneng explains the close relationship between God and

man It signifies the age of peace and n^teousness, the days when only the Creator

was worshipped and when God's guidance was very important at every moment For

this reason, the Khasis refer to the age of u Sohpetbneng as the "Golden Age"

Another mteresting aspect of this myth is Ka Jingkieng Ksiar or the "Golden

Ladder", which became the means through which u Hynniewtrep made his route to

earth and vice versa. Perhaps the word 'ksiar' (gold) is agglutmated to the word

jingtaeng in order to explain the value of the relationship between God and man

which IS as precious as gold It is the covenant which bmds man and God upon the

foundation of truth, righteousness and oneness According to S S Sawian (1994)

u Sohpetbneng and ka Jingkieng Ksiar are not stnctly associated with the Golden

Age alone but they also reflects the spiritual attachment which bmds man with God

till the present day He believes that u Hynniewtrep should bndge across to God

through the Spmtual Golden ladder whose chains include of worship, prayer and

invocation It therefore demands that man should walk along with God everyday, he

should seek God's guidance and strengthen his ka Jingkieng Ksiar or spiritual

attachment m every endeavour

The myth of u Sohpetbneng also speaks about the snapping away of Ka

Jingkieng Ksiar which H O Mawne (1991) says has caused a chasm It is here that

the distinction between God and man, the Creator and His creation, the divme and the

human is reflected Though the chasm occurs yet u Sohpetbneng stands to remmd

mankind of his allegiance to Ciod that he should uphold the covenant and forever

follow the tenets of tip - briew tip - blei (knowmg - man, and knowmg God), ka tip

kur tip - kha (knovwng and respectmg one's matemal paternal relations) and kamai

la ka Hok (to earn nghteousness)

The Khasis regards u Sohpetbneng with reverence and so members of Ka

Seng Khasi undertake a pilgnmage to this peak every year usually dunng the month

of February It is learned that there is no specific reason why the pdgnmage takes

place at this time of the year However, it was thought of that this is the nght month

for the occasion because the weather during this time of the year is quite pleasant and

also because it is an off season for the cultivators The purpose for holdmg the

pilgrimage is to seek God's gmdance and pray for the well bemg of u Hynniewtrep in

every hearth and home, for peace and prosperity m the land of u Hynniewtrep and

also worldwide Invocation is also made for good health both m body and mmd, nch

harvesting of crops, understanding ancient wisdom and attaining modem knowledge

CHAPTER - IV: POST GOLDEN AGE

This chapter is divided mto three sections as follows -

Section I: U Diengiei And Khasi Thought

Like the myth of u Sohpetbneng, u Diengiei too has a meaning of its own

The purport of this myth is to explain the dark age which occured after the age of u

Sohpetbneng U Dieng'iei vwth its wide spreading branches symbohses the reign of

evil which covers the symbohc sunlight of God's goodness It actually stands for the

transgression of man and shows that he has to abide by the three basic tenets of ka tip

- briew tip - blei, tip - kur tip - kha and kamai ia ka hok This myth illustrates the

impact of the symbohc overcast that became so great leaving the entire creation m a

chaotic state of mmd

The myth of u Diengiei is also the story of man who walks m his own will and

feels that he can live by himself But because of his own way wardness, H O Mawne

(1981) says u Hynniewtrep Hynniewskum gropes m the dark as he has missed that

peace, comfort and consolation which only his Maker can give He suffer both an

inward and outward loneliness and m every direction he turns, he discerns that the

world is meanmgless, vain and fertile But according to Soso Tham (1976), the

darkness which befall man was due to his own action Most mterpretations show that

ka pap onginated from man's heart which is wicked and deceitful This reminds us of

what the Bible (Jeremaiah 17 9) speaks about the heart of man "The heart is deceitful

about all thmgs and desperately wicked, who can know it"?" Dwellmg upon this

subject, Soso Tham finds that there is no other deep murky pool which is as fearful

and dark as the human heart This poet has even recounted the evils of the human

heart which leads man to the love of wealth and power and thus man is no less

compared to Mammon m John Milton's Paradise Lost Therefore, the heavenly bliss

began to fade away thus leading to the fall of the Golden Age

Accordmg to my observations, there are two factors which play a vital role in

the growth and fall of u Diengiei The two factors are - u Khia (the tiger) and ka

Phreit (a small bird) The myth narrates that the tiger licked the tree whenever man

tned to cut it dovwi The tiger is therefore taken as a symbol of evil, which entices

man so that ka pap will reign, supreme Moreover, the tiger does not want the tree to

fall and wanted u Diengiei to remain, so that he could live freely on earth On the

other hand, ka Phreit is regarded as a divme messenger which reveals to the society

the way to get nd of the evil tree She is also considered mystenous for she sends a

message that man should destroy u Diengiei. Ka Phreit is also a remmder that

nghteousness has not yet disappeared from man but contmues to speak m his heart in

order to revive mankind and lift him up from ka pap

According to H O Mawne (1981) the myth of u Dieng'iei also speaks of the

"Age of Transition", a stage of change from the evil to humility, self- dommeermg to

repentance and darkness to light This tiansition occurs because man still has a

conscience which makes him realise that he has moved too far from God He comes to

his senses after he has undergone a long spell of spiritual crisis. So if u Diengiei

sjonbolises man in all his weaknesses and faults, it also symbolises man with his

strong will power and determination to fi^t evil.

In conclusion, the myth of u Diengiei reflects the true character of man and

the greatness of God. At the first instance, it reflects the fault of man for he has turned

away from God and forsakes his position as a precious Creature of God. He commits

ka pap but later realises that he has to turn his face to God who is his Nongbuh

Nongthaw (Creator). Lastly, it is through bitter experiences which motivate man to

draw himself once again to God.

Section II: Ka Krem Lamet Latang And Khasi Thought

This myth reflects the disappearance of ka hok during the dance festival of the,

living creatures. Hence, it can be considered allegorical of the darkness which over -

shadowed man after the sun had fled away.

It is observed that the word Krem literally means "cave" while 'La comes

from the word sla which means "leaf". In "Lamet" the word 'met' means "solid" or

big size while 'tang'- in "Latang" means "sacred". Hence, Krem Lamet Latang

literally means Lamet Latang cave. This cave is believed to be the place where the

sun flees during the dance festival of the various creatures after being ridiculed for

dancing with her brother, the moon.

The age of ka Krem Lamet Latang is usually described as die "Age of

Gloom" because darkness has crept in due to the fact that man has fallen into 'Ka siar

ka laitkylla' meaning, 'treachery and violation of sacrificial custom'. This results a

torn life, society and home. How much so shall it effect mankind when man himself

put forward his 'ka siar' against his Maker. Furthermore, 'ka siar' leads to 'ka

Laitkylla', which the Khasis say that ill intention towards others may in turn rebound

to the transgressor himself What is seen in this niyth is that man has by passed God

and so disaster rebounds upon man because God too turns away fi-om him, which later

brings about 'ka phai lyndet u Blei* which literally means that 'God has turned His

back on man'. Therefore, the darkness which occurs in this age is not because the sun

has fled away but because ka pap has altered humanity and so darkness reigns over

light.

The myth of ka Krem Lamet Latang not only depicts darkness and ka pap

which leaves man in a confused state of mind, but it also explains that the chasm has

widened even further. Man finds himself in a dilemma as to what is r i^t and wrong.

This has left him in dread because evil has totally controlled him. Later man realises

that it is his own responsibility again to bring back the sim fi-om the symbolic cave

and he needs no intercessor or debator or any kind of mediator. It is here, that. Mawrie

(1981) says that the doctrine of atonement comes in where there has to be a

compensation for a previous error. Man has to stand in a manly manner and on his

own volition he has to go to his Maker. The compraisation of ka pap is summed up in

the phrase, "Ka leng rangbah u briew bad ka ap jutang u Blei", which literally

means. "Man to stand as a 'man' and God waits upon whether man abides with the

covenant or not". Therefore, atonement is possible only when man knows how to

reconciliate with God. The myth of ka Krem Lamet Latang thus aivisages the

conception that when man comprdiaids to uphold the principle of "Ka Teng

rangbah", God too wall not turn away from him and so," ka phai lyndet u Blei", v^ll

never occur.

God's love is once again reflected in the myth of ka Krem Lamet Latang for

he showed man the cock as the most suitable represoitative to intercede with God.

The appearance of the cock as mediator has enabled man to know and understand

God's wall. Through divine consultation of the egg and through the signs of the cock's

entrails, man is able to understand and receive the commands of God. It should be

understood therefore, that the cock is simply a mediatbr who helps restore the

relationship between God and man. Since man is unable to encounter his Creator

physically, as in the days of u Sohpetbneng, the cock becomes an instrument through

which man can speak to God through the various signs that are reflected in the

divination. In conclusion therefore, the cock is a humble creature and a messenger of

God which helps man in his quest for truth also a medium to discover the wishes of

God which so far has been accepted by the Khasis in general and upheld zealously by

convicted Khasi non-converts in particular.

Section - III: Dainthlen And Khasi Thought

This section deals with the Khasi concept of u thlen. Although it is difficuh

to explain the physical features of u thien, yet the Khasis believe that it exists as an

evil spirit which has engulfed the life and existence of u Hynniewtrep

Hynniewskum. Despite the fact that it is regarded as a fierce and greedy spirit, yet it

still forms part of the Khasi folk belief till the present day.

From the various interpretations it is observed that u thlen is an evil spirit

which is reared by some clans in the Khasi Hills. Traditionally, it is believed that this

evil spirit attaches itself to property and wealth. The worship of such spirits slowly

dwindled the belief and faith in God. The effect caused by u thlen is tremendous

because it also involves the killing of another fellow human being. At the same time,

Swer (1995) says u thlen symbolises evil thoughts that ruled the hearts of man. It

exists even today in the form of greed, heartlessness and material gains. This resuhs

therefore, in the decline of human values and brings about a society which is fast

degrading and not keeping with the basic Khasi tenet of tip-briew tip-blei.

So, besides the traditional belief, u thlen also symbolises evil in the form of

personal gain and meddle over wealth in addition to destroying his fellow human

being. The desire of wealth gives birth to evil like theft, treachery and taking away

precious lives. This means that a person who is greedy of weahh is no less compared

to u thlen.

CHAPTER- V: CONCLUSION

Like any other traditions in the world, the Khasis too have their own creation

myths which relate how the world began and how U Hynniewtrep Hynniewskum

came to settle on earth. To the Khasis God is the Supreme Planner and Creator and in

reality, the Khasi religion is monotheistic.

It is also observed that the myths that have been dealt with, also relate to the

close relationship of God and man, the fail of the Golden Age, an age where only

peace and harmony exists. It also reflects upon the fall of man and at the same time

how he fights to win over evil. This is clearly depicted in the myth of U Diengiei. The

myth of Ka Krem Lamet Latang also reflect upon man as God's creature who takes

the initiative to win over evil. This myth also shows how man is able to bridge the gap

which existed between God and man after the day of U Diengiei. The appearance of

the cock becomes an instrument through which man can speak to God through

divination.

Khasi myths are also found to be allegorical in nature, for within them is

embedded a second thought and meaning. For example, the myth of Ka Krem Lamet

Latang also reflects the power of humility and himibleness. Besides reflecting the

Khasi belief in evil spirits like u thien, it is also found that this creature symbolizes

envy, greed and jealously among mankind which is prevalent till today. This results in

the decline of normal values and the basic meaning of Ka tip-briew, tip-BIel.

In conclusion, the myths that have been dealt with are mythological stories of

the genesis of the Khasis, they reflect the cultural traits and beUefs of the people,

besides being allegorical in nature.

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Hayden Book Company Inc., 1980)

Longchar, A Wati

Lowry, Shriley Park

Lyngdoh, M.P.R.

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Malngiang, P.

Mawrie, Barnes L.

Miri, Sujata

Mital. N.

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Familiar Mysteries, The Truth In Myth, (New

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The Festivals In The History And Culture of

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Vedic Mythology, (Delhi: Motilal

Banarsidass, 1974).

Aspects of the Khasi Philosophy, (Shillong:

Seven Huts Enterprise, 1991)

The Khasis And Their Natural Environnnent,

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2001)

Khasi World View: A Conceptual Explo­

ration, (Chandigarh: Centre for Research In

Rural And Industrial Development, 1988)

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World Famous Mythologies, (Delhi: Pustak

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Natarajan, Nalini The Missionary Among The Khasis, (New

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Nongsiej, T.

Puthenpurakal, J.

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Sen, Soumen

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Khasi Cultural Theology, (Delhi: Indian

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Impact of Christianity on North East India,

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The Origin and Eariy History of The Khasi -

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Seng Khasi ShispahSnem 1899-1999. - Ka Thup Buh JIngkynmaw

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Atonement From Holocaust to Paradise,

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Christianity And Social Change In North

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Simon, Ulrich

Snaitang, O. L.

Srivastava, Sahab Lai

Sten, H.W.

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Syngkhong Kyntiew Ri Silver Jubilee Souvenir, 1988.

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Thomas. P.

Weigel, James

William, Thomas Rhys

DICTIONARIES/ENCYCLOPAEDIAS/ GLOSSARY

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Abrams, M.H.

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Bareh, H,M.

Bars, E.

Canney, Maurice A.

Cavendish, Richard (Ed), -

Davidson, G.W. et. at.,

Encyclopaedia of North - East India,

Volume IV, Meghalaya (New Delhi:

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Khasi - English Dictionary,

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Mythology An Illustrated

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Brown And Company, 1993).

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Dictionary, (New Delhi: Allied

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Encyclopaedia Britannica, Volume 12, (USA, 1974).

Fowler, Roger (Ed), A Dictionary of Modem Critical

Terms, (London and Boston :

10

Goring, Rosemary

Hornby, A.S.

Leach, Maria (Ed),

teeming, David

and Leeming, Margaret

Rosenthal, M. and Yudin, P. -

Shaw, Henry

Rontledge And Kegan Paul Ltd.,

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Dictionary of Beliefs And Religions,

(Wordsworth : London Editions Ltd.,

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Oxford Advanced Learner's

Dictionary, (Oxford: Oxford

University Press, 1989).

Standanj Dictionary of Folklore,

Mythology And

Legends, (London : New English

Library, 1972).

A Dictionary of Creation Myths, (New

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A Dictionary of Philosophy,

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Dictionary of Literary Terms, (USA :

Mc. Graw - Hill Book Company,

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The New Oxford Encyclopaedia Dictionary, (Oxford : Bay Books Pvt.

Ltd., Sydney and Oxford University Press, 1976).

The World Book Encyclopaedia, Volume 13, (USA : Field Enterprises

Educational Corporation, 1972).

11

Webster's Third New International Dictionary, Volume II, (USA G&C

MerriamCo, 1966).

Others :

Eastern Panorama, Volume X, No. 6, April, 2002.

Khasi Studies, Volume VI. No. 2, 1992.

Journal of North - East India Council For Social Science Research,

1999.

Shillong Times, Volume LVIII No. 170, Febmary, 2003.

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